BV 




LIBRARY OF CONGRESS. 



UNITED STATES OF AMERICA. 



I«9H 



DEVOTIONAL BOOKS* david c. cook. 

These are printed in large type, on laid paper, hound in Vellum, 
with ornamental designs. 

THE LOVE SERIES. 

Size, 4x5^4. Four hooks to help us see God's love and His 
desire for our love. 

The Gospel op Love. Love-Bound. 

With Jesus. The Must op Love. 

THE REST SERIES. 

Square shape, size 5x5. Four restful hooks. God wants your 
life to he restful. 

Lost Crowns. Rest; or, The Song op Love. 

All Things New. The Secret op Happy Home Lipe. 



THE KINGDOM SERIES. 

Size, 2%xb}4- Jesus in four helpful aspects — as Conqueror, 
King, Shepherd and Lord. 

The Conquest of Love. The Good Shepherd. 

The Kingdom op Love. Love's Servants. 



THE CHRISTIAN LIFE SERIES. 

Size, 5x5. Four hooks to help one in understanding* and 
living - a true Christian life. 

The World op Grace. 
Holiness, and Some Mistakes About It. 
Prayer, and Some Mistakes About It. 
His Name; or, Saved by a Name. 
Any or all of the ahove sent hy mail, prepaid, to any address, 
on receipt of price, 10 cents per copy. 

DAVID C. COOK PUBLISHING COMPANY, CHICAGO. 



REST; OR, THE SONG OF LOVE. 



IRest; 

OR, 

THE SONG OF LOVE. 



By David C; Cook. 



CHICAGO: 
David C. Cook Publishing Company, 

36 WASHINGTON STBEET. 



op CoweKKss 

WASHINGTON 



*£ 






16759 



Copyright, 1898, by David C. Cook, 




1W0 COP! ES RECEIVED. 



IReat: 

OR, THE SONG OF LOVE. 



I want to teach you a song — one which in the 
long ago echoed o'er the Galilean hills. I am sure 
you will try to keep time to its music, for it must 
strike a responsive chord in your heart. It is not 
a battle-hymn, though it may nerve one for battle. 
It is not a song of victory, though in it is assur- 
ance of victory. 

Its refrain is, " Eest, rest, rest/' 

'Tis a song they sing beside the crystal sea in 
the heaven-land, and there is not a false note in 
its cadence as they sing it there. It is a true 



8 Rest; or y The Song of Love. 

answer to the heart's cry, " Oh, where shall rest be 
found ?" 

It tells of lifted burdens and weights removed. 
'Tis like the fragrance of a thousand roses to such 
as breathe a tainted atmosphere; like a cooling 
breeze from some snow-capped mountain in dry 
and sultry midsummer; like the murmur of a 
waterfall to the thirsty traveler. Its music is for 
all ears, for all have need of rest. But some do 
not seem to hear. 

It tells of desires satisfied, needs supplied, fears 
quelled; of heart-aches healed, death and separ- 
ation banished; of sorrow and mourning gone, of 
losses and disappointments made good, and of 
sickness and suffering ended; of rest from blight- 
ing care, bitter memories, wounded pride, wasted 



Rest; or, The Song of Love. 9 

opportunities, from remorse, from evil forebod- 
ings; rest to the broken-hearted; rest to the storm- 
tossed. 

After the busy day of toil, how sweet to you is 
rest! And when your rest is sweet you rise re- 
freshed for work. How dependent you are on rest 
in order that you may work! And how difficult 
it sometimes is to secure! Often your rest is 
broken and disturbed by dreams. You may resort 
to various means to induce sleep, and sometimes 
your best effort will be without avail. 

What is more active than the healthy babe? 
It is in constant motion, incessantly active. And 
yet how perfect is its sleep, and how glad and 
bright its awaking! It is not because you work 
harder than the child, but less contentedly, that 



io Rest; or, The Song of Love. 

your sleep is broken. Is it not the sense of loving- 
care while awake, and the lullaby song of assur- 
ance of protection, that gives the baby such repose 
while it sleeps? 

You have heard the mother say, " Come to me, 
darling," and a few moments later have seen the 
tired child peacefully slumbering. Perhaps some- 
times you think of those simple, quiet days of 
childhood, and long for mother's arms to rest in, 
and to lay your aching head on her bosom. But 
you are a babe no longer, and questionings that 
trouble you now are not all such as a mother's 
words could answer, nor your restlessness of a kind 
that her arms could quiet. Yet for you there 
should be rest. 

Of all the glad calls that ever fell upon the ears 



Rest; or, The Song of Love. n 

of weary men and women from Him who spoke for 
God, the most inviting is in the words: " Come 
unto me, all ye that labor and are heavy-laden, 
and I will give you rest." 'Tis Love's lullaby 
to the soul. For He who spoke the words is 
Love. 

But on many ears the call sounds faintly. Such 
do not understand that it is for them now. We 
sing of sweet rest in Jesus, but we do not seem to 
have rest. Then we speak of rest in heaven and 
in the grave. We sing of a place " where the 
wicked cease from troubling and the weary are at 
rest." We think of this world as a place of care 
and worry, and blame earth's circumstances for it. 
If we seek rest here, it is through the removal of 
outward trials. We think to have rest by securing 



12 Rest; or. The Song of Love. 

a perfect set of circumstances, and keeping away 
from temptation. But to do this proves impos- 
sible. Each night we rest and refresh our tired 
bodies, but the soul's restlessness we carry into the 
morrow. 

The life of rest is the life above, not beyond. 
It is beyond you as you keep waiting for it. The 
ship rests as it casts its anchor beneath. You rest 
as you fix your heart above. Yet many have 
looked eagerly and earnestly for rest here, and 
have not found it. Perhaps when you first sought 
Jesus you sought for rest, and when you gave 
yourself to Him you said, u Now I will have rest/' 
But this did not prove true. Since then you may 
have sought earnestly for it, but without avail. 
Perhaps there have been moments when you 



Rest; or y The Song of Love. ij 

seemed to see it, even to be about to seize it, but it 
eluded your grasp and was gone. 

When Jesus preached of the kingdom of heaven 
He preached of the kingdom of rest. The real 
call of the gospel is a call to rest. In the 91st 
Psalm we read of this rest as being "the secret 
place of the Most High," where " He shall cover 
thee with His feathers, and under His wings thou 
shalt trust "; where " thou shalt not be afraid for 
the terror by night, nor for the arrow that flieth 
by day "; there " a thousand shall fall at thy side, 
but it shall not come nigh thee "; there " He shall 
give His angels charge over thee, to keep thee in 
all thy ways." And in this Psalm you will find 
given the secret of entrance into this resting- 
place. This is the rest of which it speaks in 



14 Rest ; or, The Song of Love. 

Hebrews, saying, M There remainetli therefore a 
rest for the people of God." 

But it is no wonder if you have not found this 
rest, for the same is true of many. You may 
know all about health except how to have it, and 
all about rest without being rested. 

Xotice, first, that the call to rest is a call to 
come to Jesus; He says, a Come unto me." Who 
should we expect could give rest as Jesus can? 
Who knows our life as He does? And who loves 
as He loves? You may have failed because you 
thought only of rest. You need to think of Him 
and of coming to Him, and you need to really 
come. Jesus is far more than a rest-giver. You 
should care for Him for Himself. Because of His 
love for you He must grieve over your unrest, and 



Rest; or, The Song of Love. ij 

seek to save you from it. but more than all He 
cares for you. TVe sometimes think unkindly of 
God because we feel that He does not care about 
our troubles. Jesus'" call to rest should show us 
that He does care: it should awaken love for Him, 
not merely hope of rest. As you love Him you 
bring yourself to Him. But even if thinking only 
of rest. I trust you may _: : to Him. Let Him 
be as a ray of light which you follow to reach the 
sunshine. As you rest with Him He will become 
to you far more than rest. 

You should try to see that asking Jesus for rest, 
no matter how earnestly you do so. is not coming 
to Him for it. You do not come to Him by word 
of mouth, or by petition. Yo\i cannot send in to 
Jesus your prescription for rest and have it filled 



16 Rest; or> The Song of Love. 

and sent back to yon. Jesns is rest. As you 
come to Him yon have rest. This is a gift only 
as it is a resnlt of coming to Him, and as yon come 
to Him yon have it. 

Eest is like peace. Once Jesns said, " My peace 
I give unto yon," and added, " Not as the world 
giveth, give I nnto yon," and " In me ye shall 
have peace." Jesns cannot separate rest or peace 
from Himself and pass it over to yon. 

To answer Jesns' call yon should understand 
His relations to rest, and the kind of rest He gives. 
A little farther on He speaks of this as soul-rest. 
Soul-rest is rest of heart. It gives you a life that 
is restful, yet at the same time useful. 

You must have rest for the mind and body, or 
else death soon claims you. Think what must be 



Rest; or, The Song of Love. ij 

the harm to a soul because of unrest, and the state 
of a soul that has never known it! Also of the 
harm caused the mind and body by want of soul- 
rest. 

The mother may rest when her restless child 
sleeps, and God may rest in your life as your heart 
rests with Him. 

In order to come to Jesus you perhaps need to 
think differently of His attitude toward all the sin- 
ful. Just before this, from His lips there had 
gone up a piteous wail of sorrow — " Woe unto 
thee, Chorazin and Bethsaida!" and then He 
speaks with sadness of other cities where He had 
labored most. It was not in denunciation, but in 
holy grief and Love's warning that He spoke. It 
was right after this that He uttered this call to 



iS Rest; or y The So?ig of Love. 

those cities, " Come unto me," etc., — a call the 
most tender and loving. Because of its follow- 
ing so closely on His words of woe, it should 
help yon to see His ceaseless longing to save all 
from unrest. 

It may help you to understand wherein you 
have failed to find rest, if you will notice why 
some in those cities failed to come to Him. Jesus 
goes on to tell why. He speaks of "wise and 
prudent " persons who did not understand, and of 
" babes " who did. If Jesus' call was simple 
enough for a child to understand, why not for the 
wise? Not all those where Jesus had been came 
to Him. Not all who came where He was had 
come to Him. But why? Wise men may study 
long to know what a child sees without study. 



Rest; or, The Song of Love. ig 

People have searched the world over for rest; the 
child knows of a rest in its mothers arms, for it 
loves and trusts. And the child-like one finds rest 
in the arms of Him who is love — finds it as he 
comes to Him. 

Yon should know something of who Jesus is in 
order to come to Him. As you come to Him as 
He is, you come to Him truly. Some seek rest of 
a being far different from Him. Notice that He 
says "Come unto me/' But who is this "me"? 
A number of times Jesus asked His disciples who 
they thought Him to be. He was anxious that 
they should think rightly of Him. He sought to 
lead all to see that He was the embodiment of the 
nature of God. As people saw His loveliness, 
they learned to love Him. As they saw His com- 



20 Rest; or> The Song of Love. 

passion and ability to help, they trusted Him. 
Then as they learned to believe that God was the 
same in nature as Jesus, it changed their thoughts 
of God. Thus they came to the true God and He 
gave them rest. 

You may need to see the relationship of Jesus 
to the Father, in order to come. Try to under- 
stand how close it is. In the verse before He says, 
" All things are delivered unto me of my Father; 
neither knoweth any man the Father save the Son, 
and he to whom the Son will reveal Him." Some 
imagine quite a difference between Jesus as He 
was when here in the body, and God as He is and 
has always been. When you see Jesus as He was, 
then you should see God as He was and is, and 
Jesus as He now is. 



Rest; or, The Song of Love. 21 

But in order to find rest yon should look at 
what follows this call. Many like to stop at the 
point we have now reached. What follows may 
seem to discourage, but rather it should give cour- 
age. It may seem to bewilder, but it should 
simplify. Jesus is not trying to take back or 
modify what He has just been saying; He is trying 
to make it so plain that you will appropriate this 
rest. 

He goes on to tell of a yoke and a burden, say- 
ing, " Take my yoke upon you." But this is by 
way of contrast. How can rest be a yoke or bur- 
den? Do you remember how Paul speaks of a 
"weight of glory"? (2 Cor. 4: 17.) Who but 
Paul would think of calling glory a weight, and 
who but Jesus would think of calling rest a yoke 



22 Rest; or> The Song of Love. 

and burden? One may endure discomfort for the 
sake of the comfort it will purchase. The ox may- 
wear a yoke without complaint for the sake of its 
master's care or to avoid a goad or whip, but it 
does not enjoy the yoke. In the yoke is its un- 
rest. People have grown to think that they must 
pay for rest with labor, and that heaven is bought 
with tears and sighs. But God rejoices in our 
rest — not our unrest. Jesus reproved the Jew- 
ish teachers because they taught a religion of 
service, toil and work, saying, " Woe unto you, 
Scribes and Pharisees! for ye bind heavy burdens 
and lay them on men's shoulders/' When the 
people complained of this they admitted that the 
law was a heavy yoke, but said it was much easier 
to bear than that of heathen gods. 



Rest; or, The Song of Love, 23 

Jesus came as a King, and He called for follow- 
ers. But His was a kingdom of rest. Every- 
where He went He met the toil-worn and weary, 
and He was anxious to give them rest. Each 
wanted a yoke that was easier. They said, " What 
will be our yoke if we follow you?" That which 
He offered seemed desirable, but they felt it might 
bring greater anxiety and care than they already 
had. Jesus seeks to correct this mistake. 

The yokes of care are many. There is the home 
yoke — obeying, putting up with unpleasant 
things; the school yoke — hard studies, unjust 
teachers, unkind classmates; the business yoke — 
cares, perplexities and risks, hard times and hard 
men. Then there is the yoke of ill health, of bad 
habits, of ignorance, and of mental weakness; and 



24 Rest; or, The So?ig of Love. 

in addition to these, the yoke of remorse which 
follows wrong-doing. This may gall one unmer- 
cifully, for " The way of the transgressor is hard." 
I think I ought to speak of one more — the 
yoke and burden of religion, or rather the yoke 
it may bring you; a struggle to live aright all 
alone, where the harder you try, the heavier the 
yoke seems to grow and the more it galls. Some- 
times one's religion consists mostly in trying to 
maintain a good appearance so as not to disgrace 
one's profession — keeping church rules and obli- 
gations, attending services regularly, giving a cer- 
tain amount, taking part in meetings, perhaps in 
teaching a Sunday-school class. It is from this 
as a yoke, as from every other, that Jesus would 
free you. 



Rest; or> The Song of Love. 25 

Notice that He does not say " Come unto me to 
be yoked and burdened," but " Come to me and 
rest." Christ's burden is as the bird's wings, 
which enable it to rise — not a weight to hold it 
down to earth. Other yokes are yokes of pain; 
His is one of pleasure. Others gall; His protects 
from galling. Others bind to drudgery; His gives 
means of joyous activity. Others stand for the 
dreary part of life; His for fullness of joy in liv- 
ing. The call of other teachers is to labor; the 
call of Jesus is to rest in labor. Others demand 
and give; He gives without money and without 
price. " The blessing of the Lord it maketh rich, 
and He addeth no sorrow with it" (Prov. 10: 22). 

Persons say, " But for this yoke I might be 
happy." But the yoke of Jesus is the yoke of 



26 Rest; or> The Song of Love. 

happiness. It carries him who carries it. The 
word "easy" could just as properly have been 
translated " ease " or " rest," for it is the yoke of 
rest. The Greek word means "beneficent," 
"salutary" or "bringing safety;" it does not 
mean something a little less disagreeable. It is 
the yoke that knocks off all other yokes as it 
touches them. It is the burden that causes other 
burdens to roll away as you lift it. Sleep brings 
rest of body; you may feel it a burden to take time 
for sleep. Eecreation brings rest; it may seem a 
yoke to spend time in recreation — but it is a yoke 
of rest. 

Some wear many yokes and bear many burdens, 
but worst of all, it seems to me, are such as try to 
make the yoke of Christ (the yoke of rest) a yoke 



Rest; or, The Song of Love. 2j 

or burden of submission or obedience. Some say, 
" Submit to Jesus, and you will find rest." But 
you will not find it in that way. Jesus says, 
" Take my yoke " — not a yoke I make for you. 
He is asking you, or inviting you, to be as He is 
— not to be inferior to Him. It is to walk by His 
side — not to be under His lash. Jesus is not an 
ox-driver. 

At that time and among the people to whom 
these words were spoken you might have seen 
many a man yoked with an ox and helping to drag 
the plow or cart, or even dragging it alone. Men 
thus serve one another, and in the same way they 
try to serve God. But God is not like man; He 
needs none to labor for Him; He seeks to give us 
rest in our own labor. His call is not a call to 



28 Rest; or, The Song of Love. 

new labors, but to freedom of life as now you 
labor. It is not to a yoke of slavery or submis- 
sion, but to freedom from all that can enslave. 

Some speak of being yoked with Christ. It 
would be a blessed yoke which would bind you 
together. But only love to Him can do that. 
If you choose you may call this a yoke of love. 
But Jesus does not say, " Be yoked with me," and 
I do not think He meant this. To take His yoke 
would be to take a yoke like His. 

But you must notice what follows. He says, 
" Learn of me." He said before, " Come unto me, 
and I will give you rest." Now He says, " Learn 
of me, and ye shall find rest." Yet He is not 
urging you to study in order to have rest, but 
rather to rest from study. The Jewish rulers 



Rest; or. The Song of Love. 2Q 

taught that the great trouble with the people was 
that they did not know the law, and they wanted 
them to study it more. They said, " This people 
who knoweth not the law are cursed" (John 7: 
49). But the study of the law had indeed become 
a burden. Those who studied it most were most 
burdened. Remember what Jesus said of babes 
understanding, while the wise and prudent failed 
to do so. This call is to learn of Him — not 
about Him or about laws. 

You may study about a person in books, but you 
study a person as you are with him. You will 
never know Jesus truly except as you know Him 
through coming to Him. Jesus' remedy for unrest 
is very simple. You need not study books, nor 
study yourself, in order to have it. As you come 



jo Rest; or> The Song of Love. 

to Jesus you cannot help learning of Him. As 
you are with Him you learn of rest — for He is 
rest. The learning is in the coming; they are one. 
You come as you know Him, and you know Him 
as you come. 

You may learn about Jesus without learning of 
Him. You may learn about rest without having 
rest. Here lies the danger. You will learn of 
Him as you rightly turn to Him; and so you learn 
of rest. The great Teacher is a heart-teacher. 
To study Him is restful, for it is the study of rest. 
You drink in restfulness as you rest in Him. 
Words in books are cold things. Words you hear 
spoken bring to you something of the speaker. 
You may care much for the written words of 
another when they have helped you to know 



Rest; or, The Song of Love. ji 

something of him, but the one yon love is always 
much more to yon than that which he writes. 

Yon have tried coming to Jesns for rest. Has 
yonr coming been a learning of Him? People 
try to come to Jesns by asking others about Him, 
but this does not bring yon to Him. Others may 
direct the way to Him, bnt yon cannot know Him 
except as yon learn of Him — of Himself. We 
try to look at Him through the eyes of others — 
not through our own; to learn of Him in the Bible 
or through some influence in our hearts. But we 
cannot. It is thus we may learn about Him. 

Do not think you are to come to Jesus to be 
taught about rest. You have rest as you know 
Him. When you are with one you talk with him 
if he will let you, and so you learn of the person 



j 2 Rest; or, The Song of Love. 

himself. Learning about Jesus may encourage 
yon to think that He can rest yon. Being with 
Him will give yon the rest. 

Notice that He says, " Learn of me, for I am 
meek and lowly in heart." Is it a little thing to 
have Jesns Himself with yon? No, it is so great 
a thing that few will believe it true, and for this 
reason they fail of rest. Just before this Jesus 
had been telling of His greatness; He said, " All 
things are delivered unto me of my Father." Now 
He is telling of His lowliness, and calling us to 
intimate companionship with Himself, and He is 
promising restfulness to those who answer to this 
call. 

God is the meek and lowly One. Men have 
imagined God feels as they would feel if endowed 



Rest ; or, The So?ig of Love. jj 

with power like His. Once Jesus said to His dis- 
ciples. " Ye know that the princes of the Gentiles 
exercise dominion over them, and they that are 
great exercise authority upon them: but it shall 
not be so among you: but whosoever will be great 
among you, let him be your minister " (Matt. 20: 
25, 26). I am sure Jesus was not teaching them 
something that He did not feel. As He is the 
lowly One, He can live with the lowly. Xotice 
He says, " I am meek and lowly in heart/ 4 ' It is 
not something assumed by Jesus. It is His heart 
— His nature — and that can never change. 

Try to see the relation between meekness and 
restfulness. Many speak of humility as the secret 
of rest. You will not have rest while you are 
proud, neither will you have it just because you 



Rest; or, TJie Song of Love. 

try your best to be humble. This may make life 
all the harder. It is only as yon come to Jesus 
that you will find rest, and yon will never come 
to Him as yon believe Him proud instead of hum- 
ble. F: ^ - ; — Yon must come to Him as 
the meek and lowly One. : ::u Him to be 
such. >r Tis human to be proud: 'tis Godlike to be 
humble. Ton must see it in this way. Jesus can 
rest you because He is meek. Pride .uses one I 
think of self. One has time for thought of others 
when he has little need of thought of self. Per- 
haps you have heard that the best way to rid 

rself of a burden is to seek to bear anoth 
burden: that to take upon you the yoke of an- 
other, means to be rid of your own yoke. But 
you can do this in a way that will cure your mis- 



Rest; or, The So?ig of Love. j$ 

ery or add to it. Another's yoke may be far 
heavier than yours, and yet bearing it may rest 
you. Bearing it may add to your strength, while 
bearing your own weakens you. 

Jesus' yoke and burden is that of others. He 
cannot have burdens of His own, for He is with- 
out pride. Eeputation Jesus did not care about, 
for He made Himself of no reputation. Eiches 
of earth He did not covet, so loss of money could 
not affect Him. He could not be troubled by 
outward losses; to Him there could not be loss in 
these. Some care for one thing for self, some for 
another; He cared for nothing, and so He was 
care-free. This is noble living. The truly great 
are the truly meek. They must be so. 

Before his election Mr. Lincoln said to some 



j 6 Rest; or, The Song of Love. 

friends, " Do not be afraid I shall be disappointed 
if I am not elected. It will be only for your dis- 
appointment that I shall care, for I have learned 
to be disappointed." 

But yon should see that Jesus' burden is your 
burden. Your yoke is the cause of His yoke. If 
you could see His care for you, you would forget 
to care about yourself. I think John understood 
this when he called himself "he whom Jesus 
loved." As your attitude is toward self, you have 
care; as it is toward Jesus and His care for you, 
your care grows less. As you look outward and 
upward, you may feel restful; as you look down- 
ward and inward, you have unrest. 

To give rest is a rest to you. You may give 
Jesus rest as you think of His care of you. As a 



Rest; or, The Song of Love. 37 

care presents itself, think that yon are His care. 
If it begins to worry yon, qnench the worry in 
thoughts of the pain snch worry will canse Him. 
Think of His care for others, and care for them 
because of yonr care for Him. Yon may call 
doing this taking His yoke. 

In order to have rest yon should be in an atti- 
tude to receive it. You are soul- weary, perhaps; 
but do you seek for soul-rest? Many are seeking 
for rest from work. Soul-rest means rest in work. 
It is not slumber, but rest in swift activity. It is 
a mind free from worry. It is not sleep, but re- 
pose while awake. It is not less to fear, but the 
gift of fearlessness. The philosophy of life is the 
philosophy of rest. As the soul is satisfied, the 
life will be satisfactory. The soul lives as the 



j 8 Rest; or, The Song of Love. 

heart loves, for it is the inhabitant of a spirit- 
realm, the heart-realm. Heart-rest is the cure for 
all unrest. 

But this rest does not come just because you 
long for it, nor yet because you pray for it. You 
may long for rest in sleep, but toss all the more. 
The heart rests as it rests in another. If you are 
to rest in Jesus, you must see that He is a safe 
resting-place. You cannot rest well in a bed if 
you feel you must hold on to something while 
doing so. Eest comes from trusting, not from 
trying. In Hebrews it speaks of laboring to enter 
into rest; but this is not the labor of work, but of 
ceasing to work, or trusting. 

Jesus rests you by changing your attitude 
toward life. The busy child is the happy one if 



Rest; or> The So?ig of Love. jg 

occupied joyously. He who labors restfully rests 
as he labors. He who works hardest may rest the 
most sweetly or toss the most. We sleep to rest 
the body, but as we labor we need to rest the soul. 
We want rest in doing, not rest from doing; as we 
labor, not from labor. The paradise of the slug- 
gard is a place of no exertion; that of the coward, 
a spot where there are no difficulties. There is 
no joy in indolence, but only in happy labor; and 
the more the labor, the larger the life may be, and 
the more rest may mean. When in the midst of 
insult, temptation and annoyance you can be with 
Him, then you have rest. When you can see that 
any who touch you touch His loved one, His 
bride, then you may trust and not be afraid. 
There is a sting in each disappointment and 



40 Rest; or. The Song of Love. 

loss; it is a part of the sting of death. And there 
is a sting in thoughts of these as yon fear their 
coming. Bnt Jesus is the resurrection and the 
life in everything. Some rest so truly in Him 
that they ever murmur, as anything comes which 
seems like trouble, " death, where is thy sting?" 
You may cross life's ocean with joyous composure, 
and even laugh in each storm, if you let Him hold 
the barque of your life in the hollow of His hand. 

Heart-rest comes through Jesus — not through 
change of place or state; and yet as you come to 
Him He changes both. Jesus is rest to you in His 
very nature. In the Greek His call reads, " Come 
unto me, and I will rest you." 

It may take time for the turbulent waters of 
your heart to subside into rest as you begin truly 



Rest; or y The Song of Love. 41 

coming to Him. Yon may find it hard to grow 
child-like all at once. Yon may have mnch to 
unlearn of the wise ways yon have learned, but do 
not seek to find rest away from Him in a good life. 
A good life has its reward, but it alone will not 
satisfy. Do not seek to find rest in a set of beliefs, 
no matter how clear and correct they may seem, 
for they will prove cold and heartless. Seek rest 
in Him who is rest. Thus will life be its best and 
heaven be ever near yon. 

Yours truly, 



k 



V 



THE I. A. H. CIRCLE. 

Do you want a charmed life? Then you should join the I. A. H. 
Circle. Over one hundred thousand joined the first year. 

It is not a society. It has no constitution, by-laws or pledges. 
To cover the cost of letters and books such as are sent free to 
each member, also for postage and other expenses, we chargre 

Twenty-Five Cents Membership Fee 

for joining the Circle. This is all it costs. There are no dues to 

pay after you join. Each member is given a number. When once 

you have joined, you are always a member unless you withdraw. 

Privileges of Members. 

One of the chief features of the Circle is its silver ring-, because 
wearing- it as directed, when once the Charmed Life is under- 
stood, so greatly helps one to enter it and keep there. The ring 
is sent free and postpaid. But Circle members have much 
besides to help them. 

A Personal Friend to Write to.— Each one is entitled to 
the privilege of correspondence with Mr. Cook, the founder of 
the Circle. Members may write to him whenever in perplexity 
or trouble. Each letter so received is confidential. Each one is 
answered personally. No charge is made for any answer. The 
only expense to the one writing is a two- cent stamp to pay 
postage on reply. 

Daily Help prom the Charmed Life Book. — This con- 
tains a letter written by Mr. Cook for each day of the month. 
The Letters are intended as helps for each day for a year. At the 
end of the first year you can receive a new book containing a 
new set of letters by sending five cents for the same, and again 
at the end of the second year. 

Access to a Library of Helpful Letters.— These letters. 
written by Mr. Cook, are upon subjects in which Circle members 
are most interested. They have been written in answer to 
questions from Circle members. Each Letter is printed in the 
shape of a little book. These letters, which you may keep, cost 
only a penny each. To this library are constantly being added 
new letters. Full particulars sent free. Address, 

DAVID C. COOK, I. A. H. CIRCLE, 

36 Washington Street, Chicago. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Nov. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



LIBRARY OF CONGRESS 




017 053 837 7 






■ 



